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NOTES. 


(I) thrift, p. 2. L. 1. l. It would be batter to read this as nsfirnnwifo 
This would yield very good sense. The only difficulty in this way of 
reading is that we have to add pi after which is not found in the original. 
The omission of pi seems to be due to the slip of pen. 


(2) sftqpft, p. 2. L. 1. *. The original reads 

V i 


This also is correct. PKErt 


(3) m p. 14. L. 1. *n. One old Mss. reads sflTPft. 

(4) p. 14. L. 3. pt. seems to be the reading, seems to be 

a change suggested by vgrffo. 

(5) p. 15.L. 8.H. Canit beP*Wr*ll. One p seems to be missing here. 

(6) p. 27. L. 9. sp. a#: i pf&iK. ^ 

ffirnTRUP^m’. In one of the Mss. this portion is not in the body of the 
text, but is added on the top of the margin. This Mss. is written in 

This addition is possibly subsequent. It may be in the hand of S'rl 
Yitthaleswara himself. It repeats what follows in the Bhashya. 
and seem to be subsequently changed into and 

respectively. 

(7) «T»rmv$I P- 29. 8. L. 8. p. Can it be apvPRFI? 

(8) prqr p. 62. L. 4. 5. pt. This also repeats what follows in 
the Bhashya. In the above mentioned Mss. it is not in the body of the 
text. Same remarks as in No. 6 apply here. 

(9) p. 68. L. 2. pr, This is the reading adopted by Ras'mikara, It 

is the correct one, is unmeaning. 


INTRODUCTION. 

* 

S'rl Vallabha chary a And His Anu-Bhashya. 


S'rimad Vallabhaeharya, the author of the ‘Aiju Bbasbya’, was bora on 
tho 11th day of the dark half of Ghaitra, 1535 Sam vat, (1479. A. D.), in the 
forest of Champa near Raipur. His father was Lakshmana Bhatta, and 
Yallammagaru was hi3 mother. He was a Telagu Brahmin studying tho 
Taitlriya S'akha of the Black Yajur-Veda. Vallabha’s birth is shrouded in the 
mysteries of the devotional beliefs of his followers, but one thing is certain that 
his followers believed that he was commissioned by God to inaugurate a great 
religious revival in India. From the writings of Vallabha which are available 
now, we can say that this belief was shared by himself also. It is not an 
uncommon phenomenon in India. Ramanuja, Madhva, Nimbarka, Chaitanya, 
and several other great teachers did believe in their special messages to the 
world. Vallabha’s ancestors were Deekshltas, and Were devoted to Krishna in 
the form of Gopala. The Strar&pa of Mad a n a-Moh a nj i in the Seventh P/tha 
is the one which came to him from his Sixth ancestor Yajna Narayana Bhatta. 
It is possible that Vallablia’s father Lakshmana Bhatta and his ancestors were 
the Upasakas of Gopala according to the cult of Vishnuswami. The early 
years of Vallabha were passed by him with his father at Benares, where he is 
said to have mastered all tho Vedas, Sis Dars'anas, and all schools of Astifca 
and Nastika thinkers. Ho studied the S'aiva and Vaishnava Agamas. When 
Vallabha was comparatively young, his father died. Vallabha wanted to study 
the Vaishnava systems of Madhva, Ramanuja, Nimbarta and others, and 
Beeing that they were not prevalent there, in order to have direct knowledge, 
he is said to have proceeded to the South. Vallabha’s desire to go to the south 
of India was vex*y natural. During that time there was the powerful Hindu 
kingdom of Vijaya-Nagar or Vidya-Nagar, over which ruled the mighty 
monarch Krisbnadeva-Raya, himself a great Vaishnava. During his time, it 
seems a convention was held of the representatives of all the existing Sampra- 
diyas. The session seems to have been going on when Vallabha visited Vijaya- 
Nagar. The main dispute seems to have been between Vyasa Tirtba, tho 
Madhva, and some representative of Mayavadins. It seems also clear that 
the Dwaita philosophy of the Madhvas could not hold its own against tho 
attacks of Sankaras. At this juncture Vallabha seems to have baffled all by 
his great learning and powerful arguments. We see no reason to doubt this 
fact. The author of a recently discovered work Vyasa-Yoga-Charitam, from 
Vyasa Raya Matha, does chronicle the fact that Vallabhacharya was honoured 
by the king Krishnadeva Raya, under the presidentship of the then famous 
Madhva Swami Vyasa Tirtha. Vallabha’s position was peculiar. He accepted 
Adwaita pure and simple without the interference of the Mayavada of S'ankara; 
hence all the attacks advanced by Madhvas and others against Advaita lost 
their force as against him. His acceptance of , 3*1b#E ? TfV disarmed the opposi* 
tion of both Vaishnavas and S'ankaras. The position taken up by Vallabha 



( 4 ) 

was not altogether singular. We believe that Narayana Bbatta, the author of 
the famous drama Veiiisauhara, was the follower of a system of philosophy 
which combined in itself the Pure Adwaifca of the Upanishads and the Bhakti* 
Marga. Whatever that may he, it is certain that Vallabha made a very great 
impression on king Krishnadovo, Vyasa-Tirtha and others who were present 
there. In consequence of' this session, the king performed a ‘Kanakabhisheka 
with Hundred Maunds of Gold. It is said that' Vallabha did not accept 
this gold and resumed his travels. This abstinence on the part of Vallabha 
added to the admiration of all those present there. Vyasa-Tirtha, the 
Madhva, actually requested him to' be the head-priest of his Matha after 
him. Vyasa-Tirtha with king Krislmadeva again approached Vallabha and 
presented him with a good many valuables. Prom these presents Vallabha is 
said to have prepared a gold Mekhala set with diamonds, rubies etc., and 
presented the same to S'rl Vittliala in the Vitthala Swami Temple at Vijaya- 
KngaTa. Ultimately, it appears, Vallabha could not conscientiously accept the 
offer of VySsa-Tlrtha, but from this time Vallabha came to be regarded as a 
great Acharya. 

During liis visit to Vraja, Vallabha set up the Shrine of S'rl Nathaji on 
the holy hill Govardhftna in a temple built for that purpose by one Purna 
Malta Kehatriya. There Vallabh&charya used to pass liis Chfitur-Masa e. 
Ashadha S'ukla eleventh to Kartika S'ukla cloventb every year. Here he 
developed the asthetic side of VaisUuaYuun by refining and perfecting the 
inode of worship Sova-Marga. During his Btay in Vraja, on the midnight 
of llth day of the bright half of S'ravana, ho Bays he had holy communion 
with Lord Krishna, who commanded him to initiate Jivas in His Service. This 
initiation consists of two parts: one is the formula to be repeated by the aspirant 
before tho deity by holding Tulsi-Ieaves in hand and afterwards placing the 
same at the feet of tho deity through Acharya, and the other part is the effect 
of tho same, on the devotee, by which he becomes the Adhikari in tho Seva- 
Marga of Lord S'rl Krishna. He married one Mahalakshmi. He had two sons 
by her viz. S'ri Gopinatba and S'rl Vitthalanatba under whom tho Sampradaj’a 
flourished considerably. 

Whilo ho was staying in the north of India, Vallahhacharya came into 
contact with Kca'ava KWinlrin, tho famous Nimbarka scholar, and Chaitanya, 
tho Bengal Saint. They were both Krishuopasakas, and it seems from Sarapra* 
dayika Gathas that their relations wero vory cordial. Kcs'ava presented his 
pupil Madhava Bhatta Kas’mlrin to Vallabha in Dakshipa of WitWW. 
Ho became his devout disciple, and during his whole life acted as the amanuensis 
S'rt Vallabha. It seems that during Madhava Bhalta’s stay with him at 
XTr e ’^ a ^bha composed his numerous works. During that interval Vallabha 
*UHh» arVI1 ^^ m&nBi *®kaahya, Brahma-Siltra Bhashya, Tattvadlpa-Nibandha 
and tho u ^ r J’» Sokahma tiki and Subodlmu on S'runad BliSgavata, 

It i. ttdlr K iv “3 in brief tho essence of his views. 

»s available cow ot)ly a figment of Iris POrva Mlcu3ns5Bhashya 

• nuasiiya, „ we have it now, is not wholly written by him. 



The last Adhyftya and a half of tho Bhashya is finished by his son Vitthale* 
s'wara. Sfikshma tlka is almost lost. Even Pnshti-Prnvaha-Maryada-Bheda 
ono of tho minor Prakaranas, is not available as a whole. The Bkagavata- 
Subodliini is availablo only on tho 1st, 2nd, 3rd, 10th and a portion of 11th 
Skandhas. It is probable that Vallnbha wroto on all the Skandhas. 

During hia stay at Adel, after tho completion of his Bhashya on 
^ffrrhns, ho seems to havo met with great opposition from tho Mayavadi Pandits 
of Benares. In order to silence thorn for ever, VQllabhn wroto out a pamphlet 
in mixed verse and prose, and affixed tho same to the doors of Efts'! Vis'vanatha, 
with a challenge to Benares Pandits to refuto tho samo, if they could.' Ono 
Upendra was tho leader of the opposition. It seems this discussion ended into 
threats of personal violence, as a consequence of which, Vallnbha left Benares. 
This work seems to havo created a great stir in tho world of scholars then’ 
living. One Ayyanna Dikshita actually mentions it by name in bis Vyasa- 
Tatparya-Nirnaya. Ayyanna's seems to bo a veiled attempt to belittle tho 
achievement of Vallabhacharya by propounding a principle though novel, far 
from convincing, for finding out the true view of Vyasa. It would bo 
rather hazardous to say that the true view of Vyasa can bo deter- * 
mined from tho statements of tho opponents. Assuming however that 
it is so, the opponents mention both Paripama and Vivarta as tho view of 
Vyasa. Hence from the statements of opponent Sankhyas and Naiyayikas, 
it is impossible to come to the conclusion that VyaBa teaches Vivarta alone in 
his Brahma Sutras. 

The last portion of his life was passed at Adel. Hero ho finished his , 
works which were begun by him during his travels, and served Lord Krishna 
with the love and devotion of Gopees, and founded his system on it. At tho 
age of 52 he burnt his Parnas'ala, joined the Sannyasa As'rama, and came to 
Benares. For a month he observed fast, and for the last eight days he observed 

and on tho 2nd day of the bright half of Ashadha Samvat 1587, he 
left this world mid-day. 

S'rl Vallabhacharya gave permanent form to his views, which were pro¬ 
pounded by him in tho convention of king Krishnadeva of Vijayanagar, in his 
commentaries on the Purva and Uttara Mimansas. From internal evidence 
available from his writings which are extant, we have reason to believe that 
he completed his Bhashya both on Purva and Uttara Mimansas. His mention 
of in his Prakas'a on the opening verses of his Tattvadipa ~ 

Nibandha would rather suggest an accomplished fact. In numerous places in 
the Subodhini ( his commentary on Bhagavata ) he refers to both the Bhashyas 
as siddha-vastu-facts accomplished. wr. g. 1. H. 

Similarly in ‘Veda Stuti Subodhini’ he refers to his Bhashya on the Brahma- 
Sutras We do not find this alleged f^n; in the Apu * Bhashya 

as written by Vallabhacharya. In the Subodhini on 3. 4, 7. Vallabhacharya 
writes qhwiPiwr xfrnfcnfc'. • ^iW^K is the 3rd Pada of the 3rd 


( fi ) 

Adhyaya of the Brahama-Sutras. The mention by Vallabhacharya of 16 Adbika- 
ranas as referring to 1C adjectives leads us to the inference that he must have 
wntten his commentary on the before he came to write his rjitfW on 

“ M Inth “ A wBhashya we do not find any reference to these 10 
ftttws. Nor was the PraWakara aware of this, when he first wrote his 
eommentary, on this Pada -Bhashy a. In the revision which he seems to have 

end d of of fi "( Shed j'j, h ° added this in his Prakas'a at the 

end of each of sixteen Adhikaranas, as we find in the original. On a perusal of 

nature of an analysis. Bbsidesln P 0 ^' ble onI y » a work of the 

and 4th Adhyavas and 1 , W6 ^ Wlfch reference3 to Sutras of 3rd 

Subodhini different’ from the one found the inter P retation as 8™n in 

or violence to the general views of Valkbh °^ 0Ur3Q there is no m* 

instance we cite v . v ** ac ar ^ b «t difference there is. As an 

as given in Subodhini is to the effect that ^ ° f this SGfcra 

all respects, except the power of creation etc ^ ^ S °t la A UnIimIted in 

on the s ame Sutra, the question is discussed wh^"^ 01,86 * *“ “ U Bh3shya 
in and the same is dpm 7 w H ? ? therQ 18 any or 

that Vallabhacharya must have written an Tl ^ ** l ° th ® iaferenca 

Brahma Sutras, and the AnuBhashva which h fl h M S i V ! COmmentar ^ ™ the 

or a smaller edition of that big work Tim a ^° at P res ^t, is an analysis 

inference. Almost all the works of Vallab },a 7 "i also supports our 

iWtm and on S f ri Bhagawab doubIe J ditions > e.g., tho 

that Vallabhacharya first comnfetld hi ^ ^ lt3 "**• Hence ifc a PP eais 
mention of this fact in his S on l^ cotu , meata ^s on and ^ Tho 

After tho completion of thes* trf- 1 i Can e ax P* a,ncd on this hypothesis alone.. 
among tho Pandits of Benares folw£ they became prevalent 

of S'ankara. On account of tM, S -.- he Bhatta Sch ° o1 of Mtoaasa 

from Adel to Benares, and pro! 7 allabhach . ar y a bad to come down 

bis as mentioned above. g&m VIGWS ° n ^ and ^ lfr,Thn3 through 

out all 1 , 1 , worh during thSTftc^al ef t Z tmat ? J cara “ Adel, wrote 

a£^iT a ^^ wa3abo “t twenty ivhT tt r0m S0 T°- Wh<!n ba passed away, 
fifteen. S’n Gopinatha was fif' h * * h ° EeCOndEon S'rl ViUhalanntba was 

‘Woghnnfortnn “o “ “ ^ ‘ b ° benefit of h!s Shot's 

®*, ~. t I 1 ? T , kno w>edge of ttio Acliarv™““stances, tho could not get the bcoc 

^~ a ' a - b » wore « Wm - B* Gopinatha 

passoj between them. About q !I,re “«>y wrd,al terms, as found from the letters 

olJUE ~ ** S s l l G °^ h * left 

’ m m,y B0n S n Perushottamu followed him. 



1 < ) 


This unfortunate event embittered the feelings of the widow of S'rl Goplnatha, 
and as a result the original works of were taken away by her. Under 

these circumstances, tried his atmost to collect the writings of his father, 

but it appears that he succeeded only in securing the fragment of Anu Bhashya, 
but could not get the copy of the bigger or complete Bbasbya. He had to satisfy 
himself with the portion of which could be secured by him. 

In Samvat 1622 S'rl Vifcthalanath left Adel for good, aud migrated to 
Shi Gokula, and adopted it as his permanent residence. During his stay at 
from 1622-1642 Samvat, he came in contact with Emperor Akbar, Birbal, 
Todarmal, Rai Purshottama and others. Emperor Akbar made a gift of Gokula 
and Jatipura villages to Vitthaleswar. Akbar in another of his Sanad gave him 
permission to graze his cows on alt lands including the royal ones also. It 
appears from this time Vitthalanatli, who was up to this time known as Yipra or 
Dlkshita, came to be styled Goswami, a name by which all his agnate descendants 
are known to this day. How much he loved Shi Gokula and Govardhana can be 
learnt from the description of the same in the Apu-Bhashya on 4. 2. 15. B. S., 
where it is placed above the Vyapi Yaikuntha, on the authority of a Rik. Here 
he got perfect peace, and it was here that he completed the remaining portion 
, of the 3TSJVTM. Though we have not got Vallabhacharya’s Bhashya on the last 
Adhyaya and a half, the portion of the Bhashya as written by Shi Vitthalanatli 
has admirably succeeded in bringing out the interpretation of his father on these 
Sutras. Thus the has to depend on this Anu Bhashya as the final authority 
on Brahmn-Sutras. The of the for this reason, has been attributed 

by some to the father and son combined. Whatever that may be, the Apu- 
Bhasbya has been since then the chief authority of gfeuiuk Vaishnavas. 

Vitthaleshwara passed away in Samvat 1642. After him Purushottamaji 
is the first commentator on the Anu Bhashya. 

S'rl Purushottamaji tho author of Bhashya-Prakas'a was born on the 
Uth day of the bright half of Bhadrapada 1724 Samvat at Gokcda. He is 
Seventh in descent From S'ri Yalhbhacharya. In his childhood ho seems to 
■ have come under the influence of two Scholars S'rl Krishna-Chandraji Maharaja 
and Cbacha S'rl Gopes'aji. Tho former was his grand uncle and also his 
Guru ( ). Chacha Gopes'aji stood in a similar relation to him. Before 

Purushottamaji, his guru S'rl Krishnachandraji had begun to critically study the 
Apu Bhashya. His labours resulted in a rough draft of the Bhava-Prakasika 
and a fragment of the commentary of Gunopasanhara Pada of Apu Bhashya. 
The latter has been completely incorporated by S'rl Purushottamaji in his 
Bhashya-PrakOs'a on that portion. Tho rough draft of Bhava-Prakas'ika 
seems to have been utilised in the work current under that name in tho Sam- 
pradaya. The copy of tho same in tho hand of S'rl Purushottamaji seems to 
be a revised version of the original. It summarises what is contained in the 
Ana Bhashya and Bhashya-Prakasa combined. Chacha Gopes'aji's influence 
on Purushottamaji seems to bo apparent on a comparison of tho Tlkns of both 
on the Subodhini of the Bhagavata first ^r. Almost the whole of Chacha 
Gopes'aji's Tippani seems to be incorporated in his.Prathama-Skandha-Prakfis'a, 



( 8 ) 


Purushottamaji seems to have migrated from Gokula to Surat in 
Gujarat with his uncle S'rl Vraja-Rajaji soon after 1737 Samvat. After this 
date S'rl Vraja-Itajaji settled at Surat, where he raised the Haveli for S'rl Bala- 
Knshnaji. Yraja-Rajaji was childless. He was a great scholar of the Prameya 
School of the Sampradaya. From him S'rl Purushottamji got in inheritance 
the Swarupa of S'ri Bala-Krishnaji with the Mandira. Purushottamaji ac¬ 
knowledges this obligation in the opening verses of his Bhashya-Prakasa. 
Though Purushottamaji seems to entertain the greatest respect for S'rl Yraja- 
Rajaji, the Prameya mode of thought of his uncle, does not seem to have appealed 
to him. Purushottamaji’s writings can be equally appreciated by both scholars 
Sampradayikas and others. 

Purushottamaji’s literary activities continued at Surat and Dumas for 
forty years and over. It seems that he did not live long after 1781 Samvat 
second Ashadha Sadi 10th Thursday, on which day by a writing he bequeathed 
all his property including the SwarOpas of S'rl Balakrishnaji and S'rl Yrajes'aji 
with temples and everything to his namesake cousin. 


Between the period of S'ri Yittbaleswara and S'ri Purushottamaji, Anu- 
Bhashya does not seem to have received requisite attention. Some of the des. 
cendants of S'rl Vitthaleshwora might have read the Anu-Bhashya here and 
there, hut the absence of any commentary during almost a century, would rather f -t. 
BUggeat that sufficient attention was not bestowed on the study of the Anu- 
Bhashya. S'ri Hari Rayaji the illustriousdescendenfc ofVitthaleawara did copy out 
Anu-Bhashya in his own hand, butPeing extremely emotional, he has not chosen 
to write anything like a commentary, on the Anu-Bhashya. When Purushottamaji 
approached Anu-Bhashya for his studies, in the absence of any tradition, he felt 
himself bafllcd, as can be seen from the concluding verso of the Bhashya-Prakas'a 
It was a question to him as to how he should find out a mode by 
which he can thoroughly master Anu-Bhashya. Fortunately for him, there was 
his Guru S'ri Krishna Chandraji, another descendant of Vallabliacharya. It ia 
possible that the seed of comparative study was sown in Purushottamaji by 
S'rl Krishija-Chandraji. 


Through his inspiration S'rl Porushottamaji, it would seem, thought of 
undertaking the herculean task of studing all the Brahma-SQtra-Bh&shyas that 
were available in his times. Being a Goswami himself, there was no dearth of 
riches, and in a city like Surat where ho lived, materials wero ample. With the 
help of these riches, it seems, he secured not only authentic texts of all the 
Bhaahyns, but bo seems to have collected round him n band of scholars of those vari- 
oustwkooU, bo that bo could be in nposition to understand those Bhashyasin tlieir 
truo perspective. With this equipment S'rl Purushottamaji approached tho At^u- 
Hhwhya, and his masterly review of tho systems of srrt, ^TT^rr, sr^r, fag 

j yj P ftfa ^ a d in tho history of Vedanta literature. Great scholars like 
tITW*, vpwsfttft*, had written commentaries on the Bhasbyas of their 

respective eharyaa bat nowhere do we find tho critical and comparative method 
wfa—feptail* S’rl Purushottamaji in ,b C ^position of tho Ann-BImhya 


.( 9 ) 

From the time of S'ri Purushottamaji Sampradayika scholars, began to 
devote their attention to the study of the Anu-Bhashya. Different scholars began 
to study the Anu-Bhashya, and expound the same in their commentaries from 
diverse standpoints. S'rl Mafchuranathaji and S'rJ Muralidharaji both descendants 
" of S'rl Vallabhacharya belonged to the house of S'ri Gopinatha Dikshita. ' Both 
of them were great Mimansakas. They have written commentaries on the Anu- 
Bhashya independently of S'ri Purushottamaji. In their commentaries they 
display their great hold over the Mimansa school of philosophy. The com¬ 
mentary written by S'ri Mathuranathji is called srerar, while that written by 
S'ri Muralidharaji is named ftRTFcDrdv. S'ri Mathuranathaji’s commentary has 
. not been in print at all upto this day, while S'ri Muralidharji’s commentary on the 
first three Sutras has been published by S'astri Bamanatha in his collection.' 
The manuscripts of both these commentaries hitherto seen by us are incomplete. 
The Sampradayikas, when they separated, divided, it would seem, even manu¬ 
scripts by metes and bounds. The result of this was rather unfortunate, because 
both the parties did not get a complete work. This explains how the commentary 
of S'ri Muralidharaji is available on Wf alone. S'ri Mathuranathaji’s com¬ 
mentary also is available only on the Copies of both seen by us end 

abruptly, which rather goes to show that both these authors might' have 
completed their commentaries. There is one commentary named 
written by one S'ri Balnkrishnaji son of S'ri Vallabhaji. He also seems to have 
flourished at Kotah 1745 Samvat. , 

Two other commentators namely S'ri Vrajanathaji and S'ri Giridharaji also 
flourished at Kotah. Vrajanathaji has written a commentary on the Apu Bhashya. 

It is named °r W. S'rl Giridharaji’s commentary is called Jrifa. 

Both of them aro fragments. Wo do not know whether they completed there 
commentaries on the whole of Anu Bhashya. Lalubhattaji was a desecendant 
of S'ri Vallabhacharya from the femalo side. Ho has attempted to write a com¬ 
mentary on the Ann Bhashya, but has not completed the same. His commentary 
is named by him as first and then as Both sort and this ifl^n 

in good many places copy the wording of S'ri Purushottamaji and of S'ri 
Muralidharaji. Lalnbhatta in his commentary refers to ono view. 

This dtqflPbfrl’ SR : was ono S'ri Vallabhaji, a desecendant of S'ri Vallabhacliarya. 

' We do not know whether he also wrote a commentary on the A^u Bhashya. 
After this Ai?u Bhashya with the of S'ri Purushottamaji camo to be 

closely studied by in his exhaustive commentary named by him , 

Yogi S'rl GopesVaraji was a mighty scholar, who flourished in the Sampradayn, ( 

‘ after S'r! Purushottamaji. Ho.was born in the Jyeshtha Sud 5th 183G Samvat. 

Ho was also a descendant of S'ri Vallabhacharya. Ho occupied the seat of S'rl 
Vitthaleshaji Gadi ( the second house ), after his grand father S'ri Govindaji, for 
over sixty years of his life, his father S'ri Gokulotsvaji having gone in adoption 
on the seat of S'ri Balakrishnaji’s Mondira at Surat. Wo have mentioned above 
that S'rl Purushottamaji beqeathed all his estates to his namesake cousin another 
S'ri Purushottamaji. The second Purushottamaji was succeeded by his son S'rl 
.Govordhanes'aji, who died childless. His widow S'rl ilahSraniVahuji occapied 




( 10 ) 

the seat for nearly fifty years, and when she found herself unable to carry on the 
Seva, in Samvat 1841, she adopted S'rl Gokulotsavaji. This incident was a very 
beneficial one in the cause of the literary activity of the Sampradaya. Through 
S'rl Gokulotsavaji his son Yogi Gopes^waraji got the rich treasures of authentic 
collection of manuscripts of S'rl Purushottamaji. Thus it would not be wrong to 
say that S'rl Gopes'varaji acquired the literary inheritance of S'ri Purushottamaji. 
Miraculous powers are attributed to him by Sampradayika Gath&s, but we are 
not concerned with the same at present. On account of his extreme devotion 
to the Jrm and of God, and his aversion to anything worldly, he was fitly 
called by his contemporaries as qbft. He was an all-round scholar. We have 
seen his draft of the commentery on the «ijHbriffTC£Ts. His a commentary 
on the HfhfhrefeTT, awaits publication. He felt himself conscious of his knowledge 
of the world beyond. This explains why be styles himself from the 

3rd or 4th Pada of First Adhyaya of At the end of he writes about 

himself thus-'i^: S cr f^ T and we think that a perusal 

of the and the ' would lead us to completly agree with what he himself 
has expressed. He seems to have passed away not long after the completion 
of t. e. Samvat. 1897. 


The author of thoroughly explains not only the of S'ri 

Purushottamaji, but even supplies the want, which was felt by the readers 
of snmr. wran took for granted, that readers of Anu Bhaabya, understood 
the literal sense of the Asyx Bhashya, and hence we rarely find him explaining 
the literal text of the Anu Bhashya. For this reason, the author of in all 
places where he finds, that S'ri Purushottanyi has not explained Anu Bhashya, 
tries to give the literal meaning of all the passages of the Anu Bhashya. 

was a great master, and after him one of his pupils S'ri Giridharji 
of Benares, also a descendant of S'rl Vallabhacharya, wrote a commentary on the 
Anu Bhashya. This commentary is purely based on the jrsnr of S'ri Puru- 
'shottamaji, and explains the Anubhashya literally. S'ri Giridharaji was a 
grammarian, and so we find him in this commentary displaying his mastery over 
grammar. Another merit of this commentary lies in the fact, that in the beginning 
of each sffitowr, it gives the complete So that it clears the reading of the 

Upanishats, according to S'ri Vallabhacharya. He has divided Anu Bhashya 
into paragraphs, but the chief merit of his commentary lies in its discussion 
of the various readings of the Anu Bhashya throughout. This commentary is 
complete, but it baa remained upto this day in Manuscripts. S'ustri Haris'ankara 
• Aunk&rji has recently undertaken to bring out the edition of Aj?u Bhashya 
with this commentary under the patronage of S'ri Muralidharaji Maharaja of 
Benares, the grandson of S'ri Giridharaji. 


Itehharam Bbattaji a S'rimali Brahmin of Gujarat was also a contem- 
potary o He was a devotee of S'rl Ttanchhodaray of Dakoro, 

tho . ljant3 °f .Gomati, in a cell, where ho wrote his commentary 
nttemnf 015 llG A?u Bhashya. This is a complete commentary. There is no 
aU 0 B.pt as bucI., Co. a display of scholasticism, Ho explain tho literal!” t 



< 11 ) 

of the Ann Bhashya in such a way, as would • enable even a biginner to 
follow it with little difficulty. The whole Manuscript of this • work, in 
the author’s own hand, was seen by us in the collection of the Bade S'rl Mathu- 
res'ajis temple at Kotah. It is really unfortunate that Prof. Magnalal Sastri 
who has been publishing the Anu Bhashya with this commentary, does not 
try to get the use of this original Manuscript. Two other commentaries one by 
S'rl Giris'adharaji, and another of one Ramanarayapa are also said to exist. 

In addition to these, two ffrjs explain the^mH^s of Badarayapa on the basis 
of Anu Bhashya. One is the of S'rl Krishpachandraji, mentioned 

above. This is bigger than It seems to be the summary of 

and combined. The last three swis of this ifo are with us, written 

in the hand of S'rl Parushottamaji, and from the mode in which this Manuscript 
is written, and from the remark on the last page S*rr 

we are tempted to attribute the authorship of this work to S'rl 
Purushottamaji himself. At least the final form to this sfo, was undoubtedly 
given by S'ri Purushottamaji. Two ejw of this sftT have been published by us, 
and the remaining two are in the press. Another is written by one Bhaifca 
Vrajanatha, a descendant from the female side of S'ri Vallabhacharya, at the 
intance of king Jayasinha of Jaipur. It is a small one explaining the U?rs in 
the light of Anu Bhashya, but in some places the author seems to bo influenced 
by the school, and to that extent its autbencity is lessened. It is named 
In addition to these, there is one nameless Yritti also. 

Besides theso, there are two small works, what are known as erftwrosrs. 
After S'ri Purushottamaji completed his he found from experience, 

that it was a difficult thing for ordinary people to follow. Hence in order to 
benefit them, he wrote out this «nw«T, wherein he has suscintly explained all 
the erfa^s and of Badarayapa. 

The other work was written by one a Nagar Brahmin and 

a pupil of sreflT. He was the in the temple of S'ri 2)warakanathaji at 

Kankroli, during the time of S'rl Vrijabhushanaji, in Samvat 1835. He has 
summarised the purport of all tho according to Anu Bhashya in a 

simple manner. Both the treatises are already published. 

In addition to this there is ono Ann Bhashya Tattva in S'rl Mathureshaji's 
library at Kotah. This work has somehow remained unknown in the Sampra- 
daya. Ono has written to explain sutras of Badarayai?a 

according to Anu Bhashya. Ono S'ri Vrajanathaji son of S'ri Raghunathaji 
and pupil of tnppfr belonging to ^qr/l’s house has written tho meaning of 
srfaRqs in Karikas. Some Karikas on Ai?u Bhashya wero composed by S'r! 
Dovakinandanaji, tho grandson of fcjsqrwCftu. 

Thus the descendants of tho seven sons of S'rl Yittlialanatha Dlkshita have 
devoted their attention to tho Ax?U Bhashya. S'rl Mathuranatha and S'rf 
Muralidharaji were tho descendants of S'ri Giridharaji, the first son of S'rl 
Yitthales'a. In the second son Govindaraya's line, wo havo S'ri Harirayaji and 
S'ri Gopes'waraji, the author of Ras'mi. In tho 3rd son S'rl Balakrislipaji’s lino 



{ 12 } 

Mthw an , d llis WOrlhy dise! l' 10 S ' rI Purushottamaji, tbo 

soon after him and * * t ° f ° Urt 1 son S ' ri Gokulanathaji’a lino becamo extinct 
undelod b y2 L Z B t0lCarn h °" ■^ J ? u Bhosliya ■was 

Dovakinandanaj! ^^ }*», we have S'rI 

was a representative of ih • n ^ a ^ n J l * wll, lo S rf Giridharaji of Benares 
Ghanshy^T^Tonl r 0 l T Srf Ya ^nathnji. The seventh bn S'rI 
writtenVn Za BhXa^representahve Chacha S'rI Gopcs'aji. He has not 

commentaries on the 1 st r>A e T ^ ^ ut wo can learn his views from his 
S'rI PuruZttam^ ^bus from the limo of 

an attempt to expound Aim Bln^ mo of ^ ncl » fc Gattoolalaji, who also made 
Bombay^hols BaM toWo^ ^ T* SriJi ™ a ji of Bada Mandira at 
devoted their attention to the Anu Bhashya?" BUaSh * a ’ tho 3 havc 

in the to omit rcfem,ce to one work which passes 

and first Bada of tho third Adhyaya^ndVl ’ S'i S °?n PagC3 ° f th ° 

«een by us. The portion fVomtln thili™ °[ h ° KeC0nd rada havo been 

2SKR5CS2K; j -*.«.IFZSTg 

2 =si==s»ia£;. 

the Asiatic Society of BenS ^ ^ tIm6 ' is to 

edit the same in Bibliotheca Indie* 8 *? . Pand r i t HemchaQ dra Vidyaratna to 
manuscripts. As a t witT Th > 3 ««* a based on there 

good many places. Pandit Tfrm h j G » C °? e ’ ^ ut * ts text is unreliable in 

dL great in]atiefrtS v H thQ ^ a3 W« 

Vallabhacharya was and i 3 always known ^ a ^ ha cha ^ a - The systeem of S'rI 
understand how this fact escaped the not^ r 11 ia difficult for us to 

all its short-comings, we mus^ ackn™ l ^ ° f tbe Iearned edifcor * However with 
because it was through his effortsthtt ‘A ° Ur ^ %at5on3 to the learned editor, 
bcarne aV aUa b le in prfnt toth e j^J^J*?**'* S ' ri Vallabhachaiya . 

After th‘ -p - P ' r the first time ^ early as 1897 A. X). 
Purushottamaji f or tho c^ U Bhash 7 a with of S'rI 

creditable attempt of the Info -p j- ® enes * The Benares edition was a 
^d the way for P eL G °f a,a * It was this edition which 

B«t the prS feft ”T ^ 5*.*■-Mr ot the Ar,u Shasta 

m “s-L tyP R taPM ° al “>° tak «° Per P “ aSraphS and P“ nct “H™. There «rl 



rt3 : 5 

Mr, Magnalal S'astri M. A. of tho Deccan College at Poona has 
published recently the airy’s portion of Ai?u Bhashya' with tho commentary 
of Ifcchharama Bhattaji. The srifa is a great help in understanding the literal 
text of tho Ajiu Bhashya. In the Bombay • Sanskrit Series is published Anu 
Bhashya under tho editorship of S'astri S'ridhar Pathak of Poona 1921 A. D. 
This edition claims to be a critical one, but a comparison of its text with 
that of the Benares edition would show that the claim cannot be maintained. 
In good many places tho text is incorrect and unreliable. Even instances are 
there where ^rs are not correctly printed. Generally wo should have expected 
the Bombay Sanskrit Series to maintain a high standard, and we are 
disappointed to see that it 13 not maintained in this edition, in spite of the 
materials available to the learned S'astri. The present attempt to publish the 
Ann Bhashya with Bhashya-Prakash together with the rare commentary xfyj 
is undertaken under tho following circumstances. In spite of four or five editions 
of A^u Bhashya, we felt that the text of Apu Bhashya had not been done justice, 
which was due to it. We have been fortunate to secure the original copy of the . 
*TFm;i5T of S'ri Purushottamaji in his own hand, and comparing the same with 
the Benares edition, we felt that the literary acumen displayed in the original, 
was lost in the printed text. S'ri Purnshottamaji was a groat master. His critical 
faculty was unparalleled. His love of accuracy was so great, that the quotations 
made by him, from tho works of other writers, when compared with tho printed 
texts of those works, were invariably found by us, to be at an advantage in' 
point of accuracy. From his manuscript we find him putting a point, where we 
use a coma, for a full stop he makes one stroke, and for a complete idea he puts 
two perpendicular strokes. When he wants to begin a fresh paragraph he puts 
two perpendicular strokes, and leaving a space of half an inch, he puts another two 
strokes, and then begins a fresh paragraph. Important words are coloured with red 
senna. S'ri Purushottamaji has revised this manuscript at least three to four 
times. Where he thought that an addition was necessary, he would affix a fine 
slip and rewrite over it. Where the angle mark was above the line, we had to 
look for the addition on the top of the page on the margin, counting the number 
of lines mentioned at the end of the addition. Where the angle was below 
the line, we had similarly to look for the addition at the bottom of the page. 

S'ri Purushottamaji was a great authority in the Sampradaya, and the'eopies 
of the becam current at once in the Sampradaya. The result was that 

some of the copies which were made before the revison by S'ri Purushottamaji, did 
not contain the same. Even our original copy misses the latest revision, because 
after it was copied fair, it seems the learned author once more revised the same; 
Yogi Gopeswarji had before him the original referred to above. It would seem, he 
had not before him the copy of Bhashya Prakas'a containing the last revision,' 
because we have invariably found the latest addition not commented upon in 
rivU, even in those places where an explanation would seem extremely necessary; 
Such a copy of the has also been fortunately available to us, S'ri Purusho¬ 

ttamaji has studied all the then existing systems of Vedanta in a critical method.' 

His criticision against other systems are very fair, and a student of A^u Bhashya 


i H ) 

! 

who wanted to study the Anu Bhashya in a comparative method, this was the 
only commentary that was available in the But S'rl Purushottainaji s style 

is rather difficult. Tho literal text of the Apu Bhashya in good many places was 
not cleared up so as to help the beginners. This want has been amply fulfilled 
by- Yogi S'rl Gopes'waraji in his explains both the Prakaa'a and 

the A$u Bhashya. Tho Prakas'a is referred to by him in his commentary by 
the words 'sr^h 1 , while Ajju Bhashya is referred to by tho word ^ 71 ^’. 'Bhis xfty 
was completed by S'rl Gopes'waraji in Samvat 1897. Wo had heard of it a dozen 
years bach, but upto 1017 wo had not been fortunate to eee tho copy of tho 
same. Though we visited and searched tho libraries of Kotali, Bankroll, Natha- 
dwar, and other places, wo were unablo to trace a complete copy of this com¬ 
mentary. It seems except the original which is in our possession, there is no 
complete copy of this manuscript available anywhoro. Through a lucky 
coincidence the first instalment of this manuscript, came to our hands in 1917, 
Since then through a series of incidents, almost tho whole manuscript of rifr in 
the author's own hand, has been available to us. But thero was ono difficulty in 
this manuscript. In many places it is most illegible, and tho deciphering of tho 
manuscript has taxed our pationco to the utmost. With all tho care that has 
been bestowed on it, it is possible that something may havo escaped our 
vigilence. Whatever that may be, we believo that Apu Bhashya as explained 
and enlarged in the and rfhr would bo tho best guido to tho right 

understanding of the Anu Bhashya of S'rl Vallabhacharya. 


We would have liked to commence the printing from the very beginning, 
but we could not do so as in the original manuscript of pages 3 to 21 ate 
missing. We have got another copy of tho same, but it is hopelessly incorrect, 
Bor this purpose we went to Nathadwar, and H. H. theTilakay ita S'rl Govardhana- 
lalji was kind enough to lend us the manuscript copy of of But 

on comparison of this copy with the one in our possession, it appears to be a first 
draft of Goswarai S'ri Gopes'waraji Maharaja, the present occupant of tho 
seat of S'rl Yifcthles'aji’s Maadira, did not coma to Nathadwar, as usualy he used 
to do, during the last Annakoota festival. If ho had come, it was possible to take 
search, if there was a manuscript of his portion of in his temple collection, 
because it was in this temple that Yogi Gopes'waraji carried on his labours about 
a hundred years ago. In these circumstances in order to avoid delay, we decided 
to commence the printing from the third Adhyaya. 


The first Fada of the third Adhyaya elaborates the process of tho five 
of dbr, era and through which Devas secure a body which is fit 
for the attainment of tho knowledge of Brahman in case of a Ptow erfatrrO. All 
“™ r y as have attributed as the chief object of this Pada, but S'rl 
VaUabhacharya differs from them all, and shows that ^ may be a subsidiary 
object, but the main purport of Badaraya^a in these Sutras is to show the 

° ffered Ia five £res v “ ^ 3 W and through 

f attainment of Tot is developed by the presiding deities 

in case of a to-wr r * 


( 15 ) 

We have refrained from entering into farther details of the erfaros and 
qjTB, for they liavo been very beautifully summarised by S'rl Purushottamaji 
himself in his published by us some time ago, and whatever 

remains to be said, wo propose to say, when the whole work is completed, in an 
exhaustive introduction. 

The text of Anu Bhashya 13 based on the following manuscripts. 

, (a) Manuscript belonging to S'rl Damodaraji grandson of S'rl VitthaiesVara. 
This manuscript is a very reliable one and at the samo time it is well 
written and well preserved. 

(b) Another manuscript equally old and accurate. 

Both theso Manuscripts wero kindly lent to us by H. H. tho.Tilakayita 
Maharaja of S'ri Nathadwar. S'astri Nandakis'ora took them out for us. 

(c) A manuscript very old and accurate, but in some places, mutilated. 

(d) A manuscript old and fairly accurate. 

(e) A manuscript well written old and fairly accurate. These three 
manuscripts C. D. E. wero received from the collection of Pandit 
Gattoolalaji in Bombay. 

(f) (g) (h) Three manuscripts about 100 years old and fairly accurate. Theso 

threo were received from H. H. Goswami S'ri Gokulanathaji 
Maharaja of Bombay. 

(j) A manuscript received from the collection of S'ri Gokuladhis'aji’s temple 
of Bombay through the kindness of H. H. Goswami S'ri Maganlalji 
Maharaja. This manuscript was taken out for us by S'astri Chimanlal. 

(k) A manuscript received from H. H. Goswami S'ri Itanchodlalji Maharaja 
of Porbander. This mss. was brought to us by S'astri Harikrishna. 

(l) A mss. received from the collection of H. H. Goswami S'ri ValJabhalalji 
Maharaja of Kamwan. This mss. is dated 1787 Samvat and though not 
very accurate belongs to a rather different recension. 

(m) A ms's, received from H. H. Goswami S'ri Muralidharaji Maharaja of 
Benares from the Gopala Mandira collection. This was brought to us by 
S'astri Haris'ankar Aunkaiji. 

(n) The edition printed in Bib. Ind. Series. Calcutta, 

(o) The edition of the Benares Sanskrit Series edited by Pandit Ratna 
Gopala Bhatta. 

(p) The edition of Prof. Maganlal S'astri M. A. published in Vaishhava 
Parishad Series. 

(q) The edition published in the Bombay Sanskrit Series. 

In additin to these, in cases of doubt, we have consulted S'ri Krishna- 
chandraji’s and the former written in the hand of 

S'rl Purushottamaji himself. 



( 1G ) 

Tho text of tho Bhashya PrakaVa is based on the original copy written by 
the author in his own hand. For the portions which aro added by the author 
subsequently to this, copy in his fair draft, and which aro not incorporated 
in this manuscript, we have based the text of those additions - on three copies. 
At one timo we thought of bracketing this last addition, hut on a further 
consideration, wo thought that as the author himself wanted to incorporate tho 
same, it would not bo fit to mark out tho same. 

(a) A mss. dated 1787 Snmvat received from his H. H. Goswami S'ri 
Vallabhalalji Maharaja of Kamwan. 

(b) A mss. received from H. H. Goswami S'ri Ranchhodlalj i Maharaja 
of Porbander. 

(c) (d) Two mss. received from Pundit Gattoolalajis collection of Bombay. 

(e) The edition in tho Benares Sanskrit Series. 

The text of the is based on the original copy in our possession as 
stated above. 


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